Exploring Babylon Chapter 9.2

Joseph found out it’s dangerous to be a dreamer. Just like Joseph’s brothers, society today has three ways of dealing with dreamers. Kill the dreamer. Throw the dreamer in jail (the contemporary “cisterns” in our society). Or sell the dreamer into slavery; purchase the dream with foundation grants or government deals, until the dreamer becomes enslaved to controlling financial or governmental interests. Society tries to buy off the dream and lull the dreamer to sleep. It’s called a “lull-a-buy.”
— Dick Gregory’s Bible Tales, p.70 (full citation below)

Gregory (1932-2017) goes on to say, in his 1974 publication, that this country used all three tactics on Dr. Martin Luther King, Jr., adding: “Dreamers can be killed. Dreams live on.”

Gregory then suggests: “Maybe Joseph was a Black cat. That would certainly explain his taste in clothes and the wild colors he wore.” He relates Joseph’s experience with Potiphar’s wife (Gen 39) to the many Black men in this country “falsely accused of making advances to white women” (Bible Tales, p.72).

Regarding the final story in Vayeishev, Joseph’s incarceration and interpretation of dreams for fellow inmates (Gen 40), Gregory writes:

The butler in the Joseph story symbolizes America’s treatment of Black folks. The butler used Joseph’s talent as an interpret of dreams and he promised to tell Pharaoh about Joseph. As soon as the butler got himself comfortably back in Pharaoh’s palace, he forgot about his word to Joseph.

America was built on the sweat, toil, and talent of Black folks. But when the work was done and the talent utilized, America quickly forgot its debt to Blacks. Black folks helped lay down the railroad tracks, but they could only work as porters after the trains started running. Black slaves picked the cotton, but the garment industry belonged to white folks.
— Bible Tales, p.73

Gregory’s commentary struck me as very like the commentary of the Rabbis under Roman rule. One famous example is this teaching of Gamaliel, son of Judah (Gamaliel III):

Be wary in your dealings with the ruling power, for they only befriend a man when it serves their needs. When it is to their advantage, they appear as friends, but they do not stand by a person in his hour of need.
— Pirkei Avot 2:3

Torah of Exile, Again

The previous episode discussed the “Torah of Exile” and the Academy of Shem and Eber, offering lessons on keeping the faith when the surrounding culture seems alien, even hostile. The above-quoted passages from Gregory’s Bible Tales fit this curriculum in two importantly different ways.

First, dreams and dreamers. People from many communities — in 1974 and today — can relate to Gregory’s characterization of a system that tries to buy dreams in order to squash them. So, his comments on this comprise one kind of “Torah of Exile,” comfort and instruction for exiles.

…Let’s note, before continuing, that an individual might feel exiled around one aspect of life (gender or sexual orientation, for example) while feeling integrated into the surrounding community in other ways….

Second, the butler who “symbolizes America’s treatment of Black folks.” Gregory’s notes on the butler story are more specific to a particular form of exile. It’s not that people outside the Black community cannot relate to being used. But those of us who don’t directly experience what he is describing must pause and be sure to really hear what is said about an experience we don’t share. This is a second kind of “The Torah of Exile”: discomfort and instruction for those who are in relative safety with regard to a particular form of exile.

We should all, of course, seek to learn from many sources. We need all the ancient and contemporary wisdom we can find, and all that’s in between, to help us understand our own exilic circumstances and those of our neighbors. It’s essential, though, that we stay clear on the two kinds of Torah of Exile and be careful to learn about others’ suffering without mistaking it for our own.